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Transmitters of Hadith of Abu Al-Qasim Al-Khoei in General Reliability

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Transmitters of Hadith of Abu Al-Qasim Al-Khoei in General Reliability Journal of Politics and Law; Vol. 9, No. 10; 2016 ISSN 1913-9047 E-ISSN 1913-9055 Published by Canadian Center of Science and Education Transmitters of Hadith of Abu al-Qasim al-Khoei in General Reliability Mohammad Hadi Mofateh1 & Seid Mahdi Sadati1 1 University of Qom, Iran Correspondence: Mohammad Hadi Mofateh, University of Qom, Iran. E-mail: [email protected] Received: November 9, 2016 Accepted: November 19, 2016 Online Published: November 30, 2016 doi:10.5539/jpl.v9n10p95 URL: http://dx.doi.org/10.5539/jpl.v9n10p95 Abstract Ayatollah Khoei expressed various views by other scholars besides expressing his views on general reliabilities. Concerning People of Consensus, he believes that transmission of hadith does not mean all the hadiths narrated by each of people of consensus by Imams, but the mursal hadith or the hadith narrated by the poor narrator is acceptable, expressing the majesty and position of hadith. Concerning An Al-Saghat, he believes that Ja'far ibn Bashir has narrated from the poor narrators such as Saleh bin al-Hakam and Abdullah bin Mohammed Jaefi, however how it can say that he has been being narrated from reliability. Ahmad ibn Muhammad ibn Abi Nasr as narrated by Shaykh Tusi is among three jurists who have been being narrated from reliability. Abu al-Qasim al-Khoei has mentioned name of 115 Sheikhs among which 53 members are reliable and others are unknown, nonsense or poor. He said that there is no accompaniment between accompany and reliability, as we do not know the prophet’s accompanions just due to their accompaniment with him. Seeking for mercy and forgiveness are the assignments recommended in religion, mentioned that it can seek forgiveness for the unfaithful believers. Therefore, if the people like Sheikh Mofid or Sheikh Sadough seek forgiveness for a person, this does not mean their reliability. Keywords: transmitters of hadith, general reliability, People of Consensus, Abu al-Qasim al-Khoei’s views 1. Introduction The main purpose of Ilm ar-rijal is to evaluate and criticize the hadith that recognition of the narrators’ situation is the requirements of this purpose to know whether they have the special conditions for maintenance and narration of hadiths or not; Whether they have been adjusted or not; reliability of narrators of hadith is in two ways: certain reliability and general reliability. If the reliability comes certainly about one or two narrators, this type of reliability will be called with certain reliability, e.g. infallible stipulates the reliability of a narrator. Yet general reliability implies that a group of narrators becomes reliable with a special criterion such as reliability “People of Consensus”. Criticism on general reliability including Mashayekh al Saghat, People of Consensus, Mashayekh al ejazeh, multiplicity of narration, advocacy of the viewpoint of infallibility, owner of book and originality and others have been examined by the scholars specialized at Ilm ar-rijal. Among scholars, views of Ayatollah Khoei have been taken into account in this study. Ayatollah Khoei has not known any of these as a reason for the general reliability. The famous general reliability in views of Ayatollah Khoei include Kamil al-Ziyarat and Nawader al-Hekmah Rejal in which he has expressed his certain views. 2. Research Method The present research is a descriptive-analytical research conducted via library instrument, computer networks and information databases, quranic and hadith science software. 3. Study on General Reliability 3.1 People of Consensus Ayatollah Khoei has stated in the book “Mu'jam rijāl” that the first one who has discussed on people of consensus has been the one who has mentioned in the book “”(Khoei, 1994, vol. 1, p. 59). Rejali evidences indicate that the Abu Omar koshi for the first time in his rejal mentioned the issue of “People of Consensus”(Nouri, 1408 AH, vol 3, p. 757). Abu Omar koshi in three parts in his book entitled “companions of Imam Baqir (A.S.) and Imam Jafar ibn Muhammad al-Sadiq, companions of Imam Sadiq (AS), companions of Imam Musa al-Kazim(a.s.) and Imam Reza(a.s.)” have mentioned consensus of shia scholars on knowing the 95 jpl.ccsenet.org Journal of Politics and Law Vol. 9, No. 10; 2016 narratives of a group of companions proper and right. He has stated that Imamieh have reached a consensus about approving their proper narratives on subscription to their speech and acknowledged their jurisprudence (Koshi, author, Tusi, 1968, vol 2, p. 673). Further he has stated about the third group, i.e. companions of Imam Musa al-Kazim(a.s.) and Imam Reza(a.s.) in this way: Without justice being a condition in narrators who narrate of him, even they narrate from famous narrators to the debauchery or situation. Let alone they narrate the hadith by sent document, all their citations are proper and their narrations are considered issued from the Imams (Khoi, 1993 Sun, vol. 1, p. 62). Ayatollah Khoi says, this is not an explicit phrase in the word stylish and it does not even appear in it. Therefore, what is true of this is a story. However, just as likely, it has the irony of consensus possibility on justice and truth. Unlike those who have not quoted a consensus on justice. Here is something that remains to be said: the claim of consensus on considering right what is true of the congregation to stories authority claims would not return as worshiping. "Because consensus to a unit new is not ultimatum as the owner of tools has accepted." Indeed, to the claim that these are not narrating except from reliable. Therefore, their chosen stories will be trusted, although the tools will be unknown or nonsensical. However, this promise is certainly wrong, and then it’s will from the Word style is not likely. If we accept that, he wills that so the claim is invalid, because the people of consensus in a number of cases have narrated from the weak that in our book, it came in their translations. (Khoi, 1993 Sun, vol. 1, p. 63) In the word style, there are two possibilities: The objective is accurate quotes and anecdotes to count them; it means we accept the people of consensus that have been narrated in all the narrations of Imams (AS). In other words, we consider them trustworthy. In this case, the people of consensus will be securitized the public. A number of scholars made this decision. According to this concept, the people of consensus would be unreliable component, rather than any narrations that they have quoted will be considered correct, even if it is chosen or poor. The purpose of considering their enumerate proper, i.e., we consider all the traditions of the people of consensus that had quoted correctly and issued by the Imams, even if the narrative has no binding document, or other accurate conditions, such as justice and faith of the narrator. In this case, the position higher than securitized will be proven for the people of consensus, because this claim means that, not only consensus are trustworthy and righteous, but also they are at such a high level of reliability, that do not narrate the traditions except the narrations issued by the imams. Although in superficial look at the document of the traditions, we consider them lack of authenticity. Some Shiite scholars also agree with this decision. (Sobhani, 1425, p. 188-186) Mohades Noori is one of those scholars who have insisted on this theory. (Noori, 1408, vol. 3, p. 758) Ayatollah Khoi says: The supervisor’s speech is not that all the traditions, each of the people of consensus had quoted from the Imams will be correct. Even the Morsel narration, or cited by the narrator will be weak, or anonymous, but, the purpose is the authenticity of the grandeur and their status, and it is consensus on their jurisprudence and acknowledge in their narrations, it means there are not accused to false in the news and narrations. (Khoi, 1993 Sun, vol. 1, p. 61) Ayatollah Khoi believes that the relationship that has been given to the parties, which Quoted documents and Documents consider it the same, is not correct, because, if that was from the Muslim, it should be seen in the words of scholars. Another drawback that Ayatollah Khoei cites is that even if Sabutan can be made that these people are La Yaron and La Yarsalon except as trustworthy. However, positively it is not acceptable because we have no way to check all the Marvi and elders of the people. Even the people themselves have not claimed that only have cited from the reliable. Therefore, the best thing that can be said is that scholars have not found as far as they access that these people cite from non-trustworthy. Then Ayatollah Khoei refers in cases of violation that Ibn Abi Umayr and Safwan, Bazanty, and his like have quoted from unreliable. However, about the Ibn Abi Amir, few cases are noted: The first violation, Safwan Ibn Yahya and Ibn Abi Umair have narrated from Ali Ibn Abu Hamza several times. In the case of Ali Ibn Abi Hamza in scholars we read that Ali bin Hassan bin Fazal have said about him that he is a liar and accursed. The second violation is Yunus bin Zabian that Sheikh has narrated in refinement and Istibsar to Sandesh of Safwan and Ibn Abi Umair that they have narrated from Yunus bin Zabyan. Sheikh and Najashi both have 96 jpl.ccsenet.org Journal of Politics and Law Vol. 9, No. 10; 2016 weakened him. 3.2 Trustworthy Elders From a group of Hadith elder and famous narrators are trustworthy elders and the two things would have been used: 1) All those who Trustworthy elders have narrated would be trustworthy; 2) As their Documents are acted, the Marasyl (= morsel narration) will be implemented.
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